Cairns, D. My own life.--Chapman, H. The phenomenon of language.--Embree, L. E. An interpretation of the doctrine of the ego in Husserl's Ideen.--Farber, M. The philosophic impact of the facts themselves.--Gurwitsch, A. Perceptual coherence as the foundation of the judgment of prediction.--Hartshorne, C. Husserl and Whitehead on the concrete.--Jordan, R. W. Being and time: some aspects of the ego's involvement in his mental life.--Kersten, F. Husserl's doctrine of noesis-noema.--McGill, V. J. Evidence in Husserl's phenomenology.--Natanson, M. Crossing the Manhattan Bridge.--Spiegelberg, (...) H. Husserl's way into phenomenology for Americans: a letter and its sequel.--Zaner, R. M. The art of free phantasy in rigorous phenomenological science.--Cairns, D. An approach to Husserlian phenomenology.--Cairns, D. The ideality of verbal expressions.--Cairns, D. Perceiving, remembering, image-awareness, feigning awareness.--Bibliography of the writings of Dorion Cairns (p. [263]-264). (shrink)

Values and the scope of scientific inquiry, by M. Farber.--The phenomenology of epistemic claims: and its bearing on the essence of philosophy, by R. M. Zaner.--Problems of the Life-World, by A. Gurwitsch.--The Life-World and the particular sub-worlds, by W. Marx.--On the boundaries of the social world, by T. Luckmann.--Alfred Schutz on social reality and social science, by M. Natanson.--Homo oeconomicus and his class mates, by F. Machlup.--Toward a science of political economics, by A. Lowe.--Some notes on reality-orientation in contemporary (...) societies, by A. Brodersen.--The eclipse of reality, by E. Voegelin.--Alienation in Marx's Political economy and philosophy, by P. Merlan.--The problem of multiple realities: Alfred Schutz and Robert Musil, by P. L. Berger.--Phenomenology, history, myth, by F. Kersten.--The role of music in Leonardo's Paragone, by E. Winternitz.--Alfred Schutz bibliography (p. [297]-306). (shrink)

This article contains first translations of articles by merleau-ponty, jacques lacan and j b pontalis, as well as original articles by other merleau-ponty scholars on such topics as psychoanalysis, phenomenological psychology, intersubjectivity, and sexuality. also incudes a complete bibliography of merleau-ponty's works available in english.

Hwa Yol’s new book has a very long title. And it has a very long title because it is a very big book, consisting of 13 pre-published essays in various journals. The binding textuality of the 13 “intercultural texts” has as its axial component the concept/metaphor of transversal rationality. This axial component provides the range and coherence of topics and themes that are developed throughout the work. The 13 essays that make up the main body of the volume are accompanied (...) by a seventy page bibliography. This veritable library of works relevant to the project itself testifies of the prodigious scholarship that informs Hwa Yol’s lifetime of multidisciplinary research and publication that has elicited the respect and admiration from his many readers and reviewers.Given the very nature of the work under discussion, namely a collection of 13 essays authored on different occasions in different journals for a varied readership, it is difficult to consolidate Hwa Yol’s contribution into a sin. (shrink)

The premise is that Heidegger remained a phenomenologist from beginning to end and that phenomenology is exclusively about meaning and its source. The essay presents Heidegger’s interpretation of the being of things as their meaningful presence and his tracing of such meaningful presence back to its source in the clearing, which is thrown-open or appropriated ex-sistence . The essay argues five theses: Being is the meaningful presence of things to man. Such meaningful presence is the Befragtes of Heidegger’s question, (...) not the Erfragtes. Being and Time’s goal was to articulate the openness that allows for all meaningfulness. Ereignis—the appropriation of ex-sistence to sustaining the clearing—is the later Heidegger’s reinscription of thrown-openness, der geworfene Entwurf. Appropriated thrown-openness, as the clearing, is intrinsically hidden, i.e., unknowable.Some preliminariesI cite Heidegger’s texts by page and line in both the Gesamtausgabe and the current English translations where available, all of which are listed in the bibliography at the end of this issue of the journal. I cite Sein und Zeit in the Niemeyer 11th edition and in the ET by Macquarrie-Robinson.Sinn and Bedeutung are closely related, although Sinn is broader than Bedeutung. Sinn refers either to intelligibility as such or to the fact of something being intelligible, whereas Bedeutung is the specific meaning that a thing has. Sinn as intelligibility is generally interchangeable with Bedeutsamkeit and Verständlichkeit. Thus I translate Sinn as “intelligibility” or “meaningfulness.” Sinn in turn allows for Bedeutung as the particular meaning of a specific thing.I take “intellect” in the broad sense of νοῦς and in the specific sense of λόγος understood as discursive intellect, whether practical or theoretical.Dasein, Existenz, and Da-sein are all translated as "ex-sistence." The context indicates whether that is meant in an existentiel or an existential sense. The word “man” refers to human being, not the male of the species. I render das Seiende as “beings,” “things,” and “entities” ex aequo. All German words referring to ἀλήϑεια are translated by “disclosedness” or “openness.” Translations from the German are often my own. (shrink)

From his initial writings on imagination and memory, to his recent studies of the glance and the edge, the work of American philosopher Edward S. Casey continues to shape 20th-century philosophy. In this first study dedicated to his rich body of work, distinguished scholars from philosophy, urban studies and architecture as well as artists engage with Casey's research and ideas to explore the key themes and variations of his contribution to the humanities. -/- Structured into three major parts, the volume (...) reflects the central concerns of Casey's writings: an evolving phenomenology of imagination, memory, and place; representation and landscape painting and art; and edges, glances, and voice. Each part begins with an extended interview that defines and explains the topics, concepts, and stakes of each of area of research. Readers are thus offered an introduction to Casey’s fascinating body of work, and will gain a new insight into particular aspects and applications of Casey's research. -/- With a complete bibliography and an introduction that at once stresses each of Casey’s areas of research while putting into perspective their overarching themes, this authoritative volume identifies the overall coherence and interconnections of Edward S. Casey's work and his impact in contemporary thought. (shrink)

Husserl’s Ideen II, subtitled “Phenomenological Investigations on Constitution” and one of Husserl’s most comprehensive works, encompasses wide-ranging analyses of what Husserl calls “material nature,” “animal nahlre,” and “the spiritual world.” In this paper, I shall reflect briefly on his understanding of the interplay among the notions of person, society, and community Both personal and professional factors contribute to this reflection. Each of us belongs to several different, but interrelated and overlapping, communities. family, circle of friends, departmental colleagues, faculty, college or (...) university community, professional society, and political communities of various levels . The functionings and malfunctionings of some of these communities are themselves sufficient to motivate a reflection on the nature of a well-ordered community. In addition, however, the recent publication of the articles Husserl wrote for the Japanese journal Kaizo on the theme of renewal and his early lectures on ethics and value-theory , along with some of the previously published materials on intersubjectivity —as well as the fine commentaries on Husserl’s ethical writings by writers such as Karl Schuhmann, James Hart, and Philip Buckley —provides new reason to reflect on Husserl’s ethical thought, which is too often dismissed as marginal to his work. (shrink)

Recent discussions of phenomenal consciousness have taken increased interest in the existence and scope of non-sensory types of phenomenology, notably so-called cognitive phenomenology. These discussions have been largely restricted, however, to the question of the existence of such a phenomenology. Little attention has been given to the character of cognitive phenomenology: what in fact is it like to engage in conscious cognitive activity? This paper offers an approach to this question. Focusing on the prototypical cognitive activity (...) of making a judgment that p, it proposes a characterization in terms of a Ramsey sentence comprised of twenty-three phenomenological platitudes about what it is like to make a judgment. (shrink)

What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is (...) pleasant to the virtuous person. I try to do this, using the work of the contemporary social psychologist Mihalyi Csikszentmihalyi and his work on the ‘flow experience’. Crucial here is the point that I consider accounts of virtue which take it to have the structure of a practical expertise or skill. It is when we are most engaged in skilful complex activity that the activity is experienced as ‘unimpeded’, in Aristotle’s terms, or as ‘flow’. This experience does not, as might at first appear, preclude thoughtful involvement and reflection. Although we can say what in general the phenomenology of virtue is like, each of us only has some more or less dim idea of it from the extent to which we are virtuous—that is, for most of us, not very much. (shrink)

The topic of this paper is phenomenology. How should we think of phenomenology – the discipline or activity of investigating experience itself – if phenomenology is to be a genuine source of knowledge? This is related to the question whether phenomenology can make a contribution to the empirical study of human or animal experience. My own view is that it can. But only if we make a fresh start in understanding what phenomenology is and can (...) be. (shrink)

In recent years, more and more people have started talking about the necessity of reconciling phenomenology with the project of naturalization. Is it possible to bridge the gap between phenomenological analyses and naturalistic models of consciousness? Is it possible to naturalize phenomenology? Given the transcendental philosophically motivated anti-naturalism found in many phenomenologists such a naturalization proposal might seem doomed from the very start, but in this paper I will examine and evaluate some possible alternatives.

Can phenomenology contribute to the burgeoning science of consciousness? Dennett’s reply would probably be that it very much depends upon the type of phenomenology in question. In my paper I discuss the relation between Dennett’s heterophenomenology and the type of classical philosophical phenomenology that one can find in Husserl, Scheler and Merleau-Ponty. I will in particular be looking at Dennett’s criticism of classical phenomenology. How vulnerable is it to Dennett’s criticism, and how much of a challenge (...) does his own alternative constitute? I will argue that there are some rather marked differences between these two approaches to consciousness, but as I also hope to make clear, Dennett’s own account of where the differences are located is off target and ultimately based on a somewhat flawed conception of what classical phenomenology amounts to. (shrink)

This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense (1968) and What is Philosophy? (1991), although reference will also be made to Pure Immanence (1994) and Difference and Repetition (1968). We will then turn to a discussion of one of the few passages in which Deleuze (with Guattari) directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he (...) and Guattari offer a critique of what they call the “final avatar” of phenomenology – that is, the “fleshism” that Merleau-Ponty proposes in his unfinished but justly famous work, The Visible and the Invisible (1964). It will be argued that both Deleuze’s basic criticisms of phenomenology, as well as he and Guattari’s problems with the concept of the flesh, do not adequately come to grips with Merleau-Ponty’s later philosophy. Merleau-Ponty is not obviously partisan to what Deleuze finds problematic in this tradition, despite continuing to identify himself as a phenomenologist, and is working within a surprisingly similar framework in certain key respects. In fact, in the more positive part of this paper, we will compare Merleau-Ponty’s notion of flesh, and Deleuze’s equally infamous univocity of being, as a means to consider the broader question of the ways in which the two philosophers consider ontological thought, its meaning and its conditions. It is our belief that through properly understanding both positions, a rapprochement, or at least the foundation for one, can be established between these two important thinkers. (shrink)

Since the seventies, it has been customary to assume that intentionality is independent of consciousness. Recently, a number of philosophers have rejected this assumption, claiming intentionality is closely tied to consciousness, inasmuch as non- conscious intentionality in some sense depends upon conscious intentionality. Within this alternative framework, the question arises of how to account for unconscious intentionality, and different authors have offered different accounts. In this paper, I compare and contrast four possible accounts of unconscious intentionality, which I call potentialism, (...) inferentialism, eliminativism, and interpretivism. The first three are the leading accounts in the existing literature, while the fourth is my own proposal, which I argue to be superior. I then argue that an upshot of interpretivism is that all unconscious intentionality is ultimately grounded is a specific kind of cognitive phenomenology. (shrink)

In this paper, I address the what, the how, and the why of moral phenomenology. I consider first the question What is moral phenomenology?, secondly the question How to pursue moral phenomenology?, and thirdly the question Why pursue moral phenomenology? My treatment of these questions is preliminary and tentative, and is meant not so much to settle them as to point in their answers’ direction.

This paper distinguishes between two senses of the term “phenomenology”: a narrow sense (drawn from Nagel) and a broader sense (drawn from Husserl). It claims, with particular reference to the moral sphere, that the narrow meaning of moral phenomenology cannot stand alone, that is, that moral phenomenology in the narrow sense entails moral intentionality. The paper proceeds by examining different examples of the axiological and volitional experiences of both virtuous and dutiful agents, and it notes the correlation (...) between the phenomenal and intentional differences belonging to these experiences. The paper concludes with some reflections on how the focus on the broader sense of “phenomenology” serves to provide a more precise sense of what we might mean by “moral phenomenology.”. (shrink)

This article tries to create a bridge of understanding between cognitive scientists and phenomenologists who work on attention. In light of a phenomenology of attention and current psychological and neuropsychological literature on attention, I translate and interpret into phenomenological terms 20 key cognitive science concepts as examined in the laboratory and used in leading journals. As a preface to the lexicon, I outline a phenomenology of attention, especially as a dynamic three-part structure, which I have freely amended from (...) the work of phenomenologist and Gestalt philosopher Aron Gurwitsch (1901â1973). As a conclusion, I discuss the nature of subjectivity in attention and attention research, and whether attention might be the same as consciousness. (shrink)

An account of the source of ﬁrst-person knowledge is essential not just for phenomenology, but for anyone who takes seriously the apparent evidence that we each have a distinctive access to knowing what we experience. One standard way to account for the source of ﬁrst-person knowledge is by appeal to a kind of inner observation of the passing contents of one’s own mind, and phenomenology is often thought to rely on introspection. I argue, however, that Husserl’s method of (...) phenomenological reduction was designed precisely to ﬁnd a route to knowledge of the structures of consciousness that was independent of any appeal to observation of one’s own mental states. The goals of this essay are to explicate Husserl’s method of phenomenological reduction in contemporary terms that (1) show its distance from all inner-observation accounts, (2) exhibit its kinship to and historical inﬂuence on outer-observation accounts of selfknowledge popularized by Sellars, and (3) demonstrate that a contemporary ‘cognitive transformation’ view based on Husserl’s method may provide a viable contribution to contemporary debates about the source of self-knowledge. (shrink)

In this short paper, I argue that the phenomenology of moral judgment is not unified across different areas of morality (involving harm, hierarchy, reciprocity, and impurity) or even across different relations to harm. Common responses, such as that moral obligations are experienced as felt demands based on a sense of what is fitting, are either too narrow to cover all moral obligations or too broad to capture anything important and peculiar to morality. The disunity of moral phenomenology is, (...) nonetheless, compatible with some uses of moral phenomenology for moral epistemology and with the objectivity and justifiability of parts of morality. (shrink)

The duration of “now” is shown to be important not only for an understanding of how conscious beings sense duration, but also for the validity of the phenomenological enterprise as Husserl conceived it. If “now” is too short, experiences can not be described before they become memories, which can be considered to be transcendent rather than immanent phenomena and therefore inadmissible as phenomenological data. Evidence concerning (a) the objective duration of sensations in various sensory modalities, (b) the time necessary for (...) sensations to enter consciousness and (c) the variability in the subjective sense of time's passing under different conditions is used to conclude that the duration of “now” can actually vary under normal conditions from about 10 ms to several seconds and in extreme cases up to several hours. Thus the immanent moment can be long enough to encompass a report of the contents of consciousness, making phenomenology a viable project. A further speculation from the evidence described is that consciousness takes discrete samples of the external world, at a rate inversely proportional to the duration of the “now” moment. (shrink)

Moral phenomenology is (roughly) the study of those features of occurrent mental states with moral significance which are accessible through direct introspection, whether or not such states possess phenomenal character – a what-it-is-likeness. In this paper, as the title indicates, we introduce and make prefatory remarks about moral phenomenology and its significance for ethics. After providing a brief taxonomy of types of moral experience, we proceed to consider questions about the commonality within and distinctiveness of such experiences, with (...) an eye on some of the main philosophical issues in ethics and how moral phenomenology might be brought to bear on them. In discussing such matters, we consider some of the doubts about moral phenomenology and its value to ethics that are brought up by Walter Sinnott-Armstrong and Michael Gill in their contributions to this issue. (shrink)

Dennett’s heterophenomenology and the critical phenomenology that I outline may be thought of as competing accounts of a cautious approach to phenomenal description and method. One can be critical or cautious about how well or how reliably a subject can communicate his or her subjective experience in experimental settings, without for a moment doubting their existence or claiming them to be something completely different to how they seem. Given this, Dennett’s heterophenomenology with its accompanying “qualia denial” looks like nothing (...) more than an attempt to shore up his counterintuitive, eliminativist philosophy of mind. (shrink)

Many moral philosophers in the Western tradition have used phenomenological claims as starting points for philosophical inquiry; aspects of moral phenomenology have often been taken to be anchors to which any adequate account of morality must remain attached. This paper raises doubts about whether moral phenomena are universal and robust enough to serve the purposes to which moral philosophers have traditionally tried to put them. Persons’ experiences of morality may vary in a way that greatly limits the extent to (...) which moral phenomenology can constitute a reason to favor one moral theory over another. Phenomenology may not be able to serve as a pre-theoretic starting point or anchor in the consideration of rival moral theories because moral phenomenology may itself be theory-laden. These doubts are illustrated through an examination of how moral phenomenology is used in the thought of Ralph Cudworth, Samuel Clarke, Joseph Butler, Francis Hutcheson, and Søren Kierkegaard. (shrink)

In the attempt to construct a scientific approach to consciousness, it has been proposed that transcendental phenomenology or phenomenological psychology be introduced into the framework of cognitive neuroscience. In this article, the consequences of such an approach in terms of basic assumptions, methods for the collection of data, and evaluation of the collected data are discussed. Especially, the proposed notions of mutual constraint and the second perso are discussed. It is concluded that even though naturalising of phenomenology might (...) not prove impossible, the projec has not yet found a coherent basic ground. (shrink)

Auditory verbal hallucinations (AVHs) are a highly complex and rich phenomena, and this has a number of important clinical, theoretical and methodological implications. However, until recently, this fact has not always been incorporated into the experimental designs and theoretical paradigms used by researchers within the cognitive sciences. In this paper, we will briefly outline two recent examples of phenomenologically informed approaches to the study of AVHs taken from a cognitive science perspective. In the first example, based on Larøi and Woodward (...) (Harv Rev Psychiatry 15:109–117, 2007 ), it is argued that reality monitoring studies examining the cognitive underpinnings of hallucinations have not reflected the phenomenological complexity of AVHs in their experimental designs and theoretical framework. The second example, based on Jones (Schizophr Bull, in press, 2010 ), involves a critical examination of the phenomenology of AVHs in the context of two other prominent cognitive models: inner speech and intrusions from memory. It will be shown that, for both examples, the integration of a phenomenological analysis provides important improvements both on a methodological, theoretical and clinical level. This will be followed by insights and critiques from philosophy and clinical psychiatry—both of which offer a phenomenological alternative to the empiricist–rationalist conceptualisation of AVHs inherent to the cognitive sciences approach. Finally, the paper will conclude with ideas as to how the cognitive sciences may integrate these latter perspectives into their methodological and theoretical programmes. (shrink)

Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states. By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of consciousness Dennett hopes for could be authoritative as a science only by (...) virtue of the very phenomenological evidences Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent. (shrink)

The recent move to naturalize phenomenology through a mathematical protocol is a significant advance in consciousness research. It enables a new and fruitful level of dialogue between the cognitive sciences and phenomenology of such a nuanced kind that it also prompts advancement in our phenomenological analyses. But precisely what is going on at this point of ‘dialogue’ between phenomenological descriptions and mathematical algorithms, the latter of which are based on dynamical systems theory? It will be shown that what (...) is happening is something more than a mere ‘passing of the baton’ from phenomenology to mathematics. For this sophisticated naturalization to prove a worthy endeavour it must produce more than just correlation, it must prove some form of interrelation to the extent that phenomenology is deterministic. But such interrelational and deterministic requirements are the start of a slippery slope, and it will be argued that this slope only loses more friction once a further demand of formal and precise descriptions is made of phenomenology. Such deterministic and formally precise demands misconstrue phenomenology’s ideal goal of a unification of genuine/originary reason and truth. Not a deductive and definitive discipline, phenomenology is rather from the outset descriptive and critical. Phenomenology’s descriptive beginnings will thus be employed as an essential barrier to the naturalization of phenomenology. (shrink)

Dennett’s contrast between auto- and hetero-phenomenology is badly drawn, primarily because Dennett identifies phenomenologists as introspective psychologists. The contrast I draw between phenomenology and hetero-phenomenology is not in terms of the difference between a first-person, introspective perspective and a third-person perspective but rather in terms of the difference between two third-person accounts – a descriptive phenomenology and an explanatory psychology – both of which take the first-person perspective into account.

Terry Horgan and Mark Timmons’ work implies four criteria that moral phenomenology must be capable of meeting if it is to be a viable field of study that can make a worthwhile contribution to moral philosophy. It must be (a) about a unifed subject matter as well as being, (b) wide, (c) independent, and (d) robust. Contrary to some scepticism about the possibility or usefulness of this field, I suggest that these criteria can be met by elucidating the very (...) foundations of moral experience or what I call a moral ontology of the human person. I attempt to partially outline such an ontology by engaging with Robert Sokolowski's phenomenology of the human person from a moral perspective. My analysis of Sokolowski's thought leads me to five core ideas of a moral ontology of the human person: well-being, virtue, freedom, responsibility, and phronesis. Though I do not by any means boast a complete moral ontology of the human person, I go on to demonstrate how the account I have presented, or something like it, can go a long way to helping moral phenomenology meet the criteria it requires to be a viable and worthwhile pursuit. (shrink)

In this paper I trace Husserl’s transformation of his notion of phantasy from its strong leanings towards empiricism into a transcendental phenomenology of imagination. Rejecting the view that this account is only more incompatible with contemporary neuroscientific research, I instead claim that the transcendental suspension of naturalistic (or scientific) pretensions precisely enables cooperation between the two distinct realms of phenomenology and science. In particular, a transcendental account of phantasy can disclose the specific accomplishments of imagination without prematurely deciding (...) upon a particular scientific paradigm for its experimental investigation; a decision that is best left to the sciences themselves. (shrink)

In the last decade of his life (from 1928 to 1938), Husserl sought to develop a new understanding of his transcendental phenomenology (in publications such as Cartesian Meditations, Formal and Transcendental Logic, and the Crisis) in order to combat misconceptions of phenomenology then current (chief among which was Heidegger’s hermeneutic phenomenology as articulated in Being and Time). During this period, Husserl had an assistant and collaborator, Eugen Fink, who sought not only to be midwife to the birth (...) of Husserl’s own ideas but who also wanted to mediate between Husserl and Heidegger. As a result of the Fink- Husserl collaboration there appeared a rich flow of works that testify to the depth with which transcendental phenomenology had been rethought. Bruzina is the chief scholar of this material. This paper attempts both to disentangle the relationships between the phenomenologies of Husserrl, Heidegger, and Fink and to assess critically the value of Bruzina’s contribution. (shrink)